Marketing Religious Identity: Female Educators, Methodist Culture, and Eighteenth-Century Childhood

2016 ◽  
pp. 67-86
Keyword(s):  
Eighteenth Century ◽  
Religious Identity

Hesitant Steps: Acceptance of the Gregorian Calendar in Eighteenth-Century Geneva

2006 ◽  
Vol 75 (3) ◽  
pp. 544-564 ◽  
Author(s):  
Jennifer Powell McNutt
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Catholic Church ◽  
Julius Caesar ◽  
Ancien Regime ◽  
Gregorian Calendar ◽  
Julian Calendar ◽  
Ancien Régime ◽  
At Will ◽  
The Catholic Church

History demonstrates that the calendar is a tool of far more significance than simply a means to organize units of time. For Roman high priests prior to the reign of Julius Caesar, the calendar was a tool of power, symbolizing political supremacy over society through the manipulation of time at will. Under Pope Gregory XIII, the calendar was a symbol of papal responsibility to ensure the proper worship of the Catholic Church. In the case of European Protestants, the Julian calendar was a symbol of religious identity and protest against Catholic domination. Likewise, within revolutionary France, the Calendrier Républicain symbolized the rejection of the Ancien Régime and Catholicism. These few examples are an indication that throughout history in various times and places calendars have proven to represent more to humanity than mere time reckoning methods. Consequently, one may approach the study of the calendar as a means to grasp cultural and religious identity within specific regional contexts.

REFLECTIONS ON RELIGIOUS DIFFERENCE AND PERMISSIVE INCLUSION IN MUGHAL LAW

2014 ◽  
Vol 29 (3) ◽  
pp. 396-415 ◽  
Author(s):  
Nandini Chatterjee
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Legal Status ◽  
Islamic Law ◽  
Moral Code ◽  
Islamic State ◽  
Persian Language ◽  
The Concept Of Law ◽  
Legal Concepts ◽  
Criminal Matters

AbstractThis article investigates the “pre-history” of the colonial and postcolonial personal (status) laws of India, which tie religious identity with legal status, particularly in matters of family law. It examines the concept of law and legal jurisdictions in Mughal India (1526-early eighteenth century; officially 1857): a unique political formation in which an Islamic state ruled over a populace which was predominantly non-Muslim. Using Mughal official orders, Persian-language legal documents produced between the sixteenth and eighteenth centuries, and Persian-language legal formularies, the article proposes that despite frequent local delegation, the Mughals, their officials, and their subjects did not conceive of law as divided up into several religion-based jurisdictions. Instead, an inclusive operationalization ofshariʿa1(Islamic moral code, in a more specific sense Islamic law) appears to have popularized Islamic legal concepts and forms, and a host of pragmatic concerns attracted many who were not Muslims to the courts of the imperially appointedqazis(Islamic judges). Based on this evidence, this article proposes that Mughal India represents an instance of widespread “permissive inclusion” intoshariʿa, whereby in non-criminal matters theqazis' courts allowed and attracted, but did not require, all Mughal subjects to avail of their civil jurisdiction. This proposition is examined further in connection with the acrid debates between late Mughal administrators (particularly, Muhammad Reza Khan of Bengal) and their British overlords. It is thus suggested that while instituting colonial rule in the late eighteenth century, British imperialists also introduced a new concept of religion-based distribution of legal authority to India.

scholarly journals A “Syncretism of Piety”: Imagining Global Protestantism in Early Eighteenth-Century Boston, Tranquebar, and Halle

2020 ◽  
Vol 89 (4) ◽  
pp. 829-856
Author(s):  
Jan Stievermann
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Religious Identity ◽  
Historical Development ◽  
Christian Religion ◽  
Cotton Mather ◽  
Early Eighteenth Century ◽  
Anglo American

AbstractThis essay reexamines the network centered on the Boston Congregational minister and theologian Cotton Mather, the great Pietist theologian August Hermann Francke, several of the latter's associates in Halle and London, and Halle-sponsored Lutheran missionaries in the Danish colony of Tranquebar. It pursues the question what this network (which existed from circa 1710 into the 1730s) reveals about how the idea of a “Protestant religion” evolved as a theological construct and how “Protestantism” as a category of religious identity came to have meaning and resonance across denominational and linguistic divides. Through the Boston-Halle-Tranquebar exchange, the essay argues, “awakened souls” from Anglo-American Reformed and German Lutheran churches converged toward a conservative but dogmatically minimalistic understanding of the Christian religion that combined an intensely Christocentric, biblicist, and experiential piety with an activist-missionary and eschatological orientation—a package which was now equated with being truly “Protestant” or “protestantisch,” respectively. This reflects how the historical development of “Protestantism” intersected with larger philosophical and theological debates about “religion” and the different “religions” of humanity that involved Enlightenment thinkers as much as awakened Christians. The distinct version of “the Protestant religion” that first developed among the correspondents of this network would continue to evolve through the transatlantic awakenings of the eighteenth century and remain influential into the nineteenth century.

THE FRENCH CHURCH AND THE REVOLUTION Jansénismes et Lumières: pour un autre XVIIIe siècle. By Monique Cottret. Paris: A. Michel, 1998. Pp. 418. ISBN 2-226-10475-5. 160 Fr. Frs. Catholic Revival in the age of the Baroque: religious identity in Southwest Germany, 1550–1750. By Marc R. Forster. Cambridge: Cambridge University Press, 2001. Pp. xiv+268. ISBN 0-521-78044-6. £40.00. Church and society in eighteenth-century France,I: The clerical establishment and its social ramifications;II: The religion of the people and the politics of religion. By John McManners. Oxford: Clarendon Press, 1999. Pp. xviii+817, xiv+866. ISBN 0-19-827003-8 and 0-19-827004-6. £59.90. Christianity under the ancien régime, 1648–1789. By W. R. Ward. Cambridge: Cambridge University Press, 1999. Pp. xii+269. ISBN 0-521-55361-X. £13.95.

2003 ◽  
Vol 46 (1) ◽  
pp. 211-218
Author(s):  
DEREK BEALES
Keyword(s):  
Eighteenth Century ◽  
French Revolution ◽  
Religious Identity ◽  
Ancien Regime ◽  
Cambridge University ◽  
The People ◽  
Politics Of Religion ◽  
Church And Society ◽  
Recent Edition ◽  
Ancien Régime

If few historians of the French ancien régime and Revolution entirely ignore the role of the Church, most treat it perfunctorily and many make crass errors in writing about it. To start with examples of error, J. F. Bosher declared in his generally admirable The French Revolution: ‘at least nine abbots wrote for the Encyclopédie’. Actually, at least twenty-three abbés did so, but no abbots. J. C. D. Clark, in his recent edition of Burke's Reflections, attempts to explain Burke's discussion of French commendatory abbots by defining commendam as it was used in England, which makes Burke's argument incomprehensible. Until now it has not been easy to find a work, at any rate in English, which would settle such matters authoritatively. McManners's Church and society in eighteenth-century France will certainly do that. A delightful chapter deals with the vast majority of abbés who were not abbots, that is, those who had taken the very first steps towards an ecclesiastical career, probably to enhance their educational prospects, but never taken vows or significant orders. To this group belonged such notorious philosophes as the abbé Diderot and the abbé Raynal.

scholarly journals The virgin of Savina identity and multiculturalism

Balcanica ◽  
2017 ◽  
pp. 33-53
Author(s):  
Marina Matic
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
Religious Identity ◽  
Multiple Roles ◽  
Christian Community ◽  
Orthodox Christian ◽  
Visual Presence

The sixteenth-century miracle-working icon of the Virgin Glykophilousa in the Serbian Orthodox monastery of Savina, modern Montenegro, has been the focus of cult and devotions for centuries. A compelling visual presence, it played multiple roles: liturgical, social, legal, and cultic. In each of its roles, it provided support for ethnic and religious identity, being above all a palladium both for believers as individuals and for the Orthodox Christian community as a whole in the complex multicultural and multiconfessional contexts of foreign Venetian rule in the eighteenth-century Gulf of Kotor (Boka Kotorska/Bocche di Cattaro).

Eighteenth-Century English Politics: Recent Work and Current Problems

1993 ◽  
Vol 25 (3) ◽  
pp. 419-441 ◽  
Author(s):  
Jeremy Black
Keyword(s):  
Eighteenth Century ◽  
Social Structure ◽  
Recent Work ◽  
Religious Identity ◽  
Political History ◽  
Political Practice ◽  
Irish History ◽  
State And Society ◽  
English Society ◽  
English Politics

The Annual Bibliography of British and Irish History published for 1991, contains 393 items in section G, “Britain 1714-1815,” a section that excludes works devoted to “long periods” that also cover the period. Of those 393, twenty were in Ga “General,” thirty-six in Gb, “Politics,” eight in Gc “Constitution, Administration and Law,” thirty-two in Gd “External Affairs” and thirty-seven in Ge “Religion.” Though politics is in theory restricted to Gb, in practice it overlaps with these other categories, and, indeed, in part, with the categories Economic Affairs, Social Structure and Population, Naval and Military, and Intellectual and Cultural. Restricting, however, the survey to Gb, the figures for 1988, 1989 and 1990 respectively were fifty-six, fifty-two and fifty-four. It is thus clear that while political history no longer dominates eighteenth-century historiography as it once did, there is still a formidable quantity of it produced. This is not a situation to be regretted, but it does emphasize the subjectivity of any assessment of recent work and of current problems. Such a situation, however, is not simply a question of problems derived from quantity, for any attempt to produce an historiographical account focusing on earlier scholarship would itself encounter many difficulties. The absence of consensus among modern scholars extends to their assessment of historiographical trends. This was demonstrated clearly by Jonathan Clark in 1986. Having, the previous year, in his English Society 1688-1832: Ideology, Social Structure and Political Practice during the Ancien Regime (Cambridge, 1985), asserted the strength of conservatism and religious identity and the marginality of reform and radicalism in eighteenth-century England, he offered, inter alia, in his Revolution and Rebellion: State and Society in England in the Seventeenth and Eighteenth Centuries (Cambridge, 1986), a combative interpretation of the methodology and historiography of the period.

An Unexpected Archive

2018 ◽  
Author(s):  
Jessica Vantine Birkenholtz
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
The Political ◽  
Ruling Elite ◽  
Textual Tradition ◽  
Political Upheaval ◽  
Late Eighteenth Century ◽  
First Millennium ◽  
Linguistic Historiography ◽  
Language Literature

Chapter 3 presents a literary and linguistic historiography of the Svasthānīvratakathā textual tradition from the earliest extant manuscript of 1573 CE to the present. The chapter maps out major shifts as the text navigates seismic movement in Nepal’s dynamic linguistic and literary landscape when the Sanskrit cosmopolis of South Asia in the first millennium became the stomping ground for the vernacular languages of Newar and later Nepali in the second millennium. It argues that the shift from Sanskrit to Newar to Nepali is not a uniformly linear, downward vernacularization. The chapter further demonstrates the degree to which the textual shifts in the Svasthānīvratakathā both gave expression to and challenged the policies of the ruling elite regarding language, literature, and religious identity for their Newar and high-caste hill subjects alike following the political upheaval of the Gorkha conquest of the historically Newar Nepal Valley in the late eighteenth century.

Does Secularization Mean Dechristianization?

2020 ◽  
pp. 27-42
Author(s):  
Olivier Roy
Keyword(s):  
Eighteenth Century ◽  
Human Dignity ◽  
Religious Identity ◽  
Religious Practice ◽  
The State ◽  
The Political ◽  
Religious Institutions ◽  
Religious Observance ◽  
Political Sphere ◽  
Cultural Life

This chapter examines secularization. Since the Peace of Westphalia in 1648, there has no longer been only one form of Christianity: a choice has to be made between Protestantism and Catholicism. But more important is the development, from the eighteenth century onward, of what is commonly called secularization. The term actually refers to two different phenomena, which may or may not coincide. The first form of secularization is based on a legal and constitutional concept: the autonomy of the political sphere, leading either to the separation of the state from religious institutions, or to the political takeover of the religious sphere. The second form of secularization is sociological in nature: it denotes the decline in religious observance and the disappearance of religion as the focus of social and cultural life. This is what is called dechristianization in Europe. However, the decline in religious practice across Europe does not necessarily make references to religious identity irrelevant. That people no longer believe in God does not mean society is no longer Christian in its values, such as respect for human dignity, and its institutions.

The Sufferings of John Lilburne

2017 ◽  
Author(s):  
Michael J. Braddick
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Religious Beliefs ◽  
Nineteenth And Twentieth Centuries

Braddick explores how John Lilburne used Christian tropes of suffering and martyrdom to dramatize imperilled civic liberties rather than the true religion. His sufferings grew out of his religious commitments, but his public appeal was to all Englishmen, many of whose religious beliefs he would have found objectionable: what he had in common with them was his legal inheritance, not a shared religious identity. This line of argument was more comprehensible to later generations than the more inspired spiritual radicalism of many of his contemporaries, and his example continued to appeal to eighteenth-century audiences. To the Romantics, however, his perspective seemed cramped and limited: Carlyle thought that he lacked the transcendent vision of the true hero. While Lilburne had helped to secularize the tropes of martyrdom, its appeal in the nineteenth and twentieth centuries depended on their being reinvested with transcendent political ideals rather than the defence of particular rights.

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